Cultivating Inter-Church Relationships, Part 1

Driving home: What we are asserting is that we do not do justice to this terminology in certain contexts to say that the term the body of Christ or the church refers only and exclusively and in no broader sense than a specific church …

The mention of the 'Holy Catholic Church' from the Apostles' Creed is used to ground the concept of the universal church in ancient church history and confessional frameworks, clarifying its meaning beyond Roman Catholicism.

The first is a conviction concerning the existence of the one body of Christ, or the church universal. A conviction concerning the existence of the one body of Christ, or the church universal, or the terminology you've already received. I believe some of you in your ecclesiology course, the Holy Catholic Church, and that terminology immediately plants us back into relatively ancient church history, and you know that that terminology is taken from the so-called Apostles' Creed, which is not the Apostles' Creed, but is indeed an ancient creed or confessional framework of the church, I believe, i...

3:35 - 5:00 Read in full sermon

Driving home: If a thousand pretenses should be made of supplying churches' defects after the decease of the apostles, by any other order, way, or means besides this of equal communion of churches among themselves, they will all be fo…

Martin quotes John Owen (Volume 16, pages 184-185) to distinguish the unique, temporary 'care of all the churches' committed to the apostles from later attempts to claim such power as a matter of 'dignity and power,' specifically critiquing the Church of Rome and the Pope. This reinforces the idea that after the apostles, inter-church communion must be fostered by churches of equal standing.

We must never make that equation. Again, quoting from Owen on page 184 and 185 in volume 16, speaking to this very point, the care of the churches and making provision for this defect was committed by our Lord Jesus Christ to the apostles during their lives which Paul calls the care of all the churches, 2 Corinthians 11, 28. Yet what was only a pressing care and burden unto them was afterward contended by others as a matter of dignity and power. He's going after the church of Rome and the Pope. But if a thousand pretenses should be made of supplying churches' defects after the decease of the a...

23:35 - 25:02 Read in full sermon

The point: Beware of any approach which simplistically and woodenly ignores the realities of church history.

The divisions in the Corinthian church ('I am of Paul, I am of Apollos') are used to illustrate that even with living apostles, disunity could arise, highlighting the greater challenges after their death.

That once the apostles died, we have no way to promote this inter-church communion except by churches of equal standing under the Lordship of Christ and by the rule of Scripture working out the principles of the Word of God with respect to the nurturing of that inter-church communion. So, in looking at the New Testament materials, we must understand as an introductory qualification that the apostles had a unique authority and function in nurturing inter-church communion in the New Testament. Secondly, nearly 2,000 years of church history have greatly complicated the problems connected with nur...

25:02 - 26:25 Read in full sermon

The point: Beware of any approach which simplistically and woodenly ignores the realities of church history.

Examples like Romans 14-15 (cultural/religious factors), Galatians and 1 John (doctrinal problems), and Diotrephes (personality problems) are used to show the various threats to unity even in the apostolic age, setting a baseline for understanding later complications.

And we have men who have no special commission to give this kind of foundation leadership to the church, men with remaining corruption, men who can become the occasion of splits and divisions. While apostles lived, factors emerged which threatened the unity of the one body of Christ. There were cultural and religious factors, so we have Romans 14 and 15 and 1 Corinthians 8 and sections of 1 Corinthians 10 dealing with those very issues that were at that time with living apostles causing fissures in the unity of Christ's body. And then you had doctrinal problems, the book of Galatians and the b...

26:25 - 27:54 Read in full sermon

The point: Beware of any approach which simplistically and woodenly ignores the realities of church history.

The ecumenical movement, cults, and the Landmark position are cited as modern examples of how 2,000 years of church history have complicated inter-church relations, creating significant barriers to communion based on doctrinal and ecclesiastical differences.

We have the cults, we have fanatical groups, and even in our own reformed circles, we have some who hold to Calvinistic soteriology but who take what I believe to be nothing less than a cultic position on the identity of the church who would say that nothing but immersed believers constitute true churches. You have the landmark position and people who would literally, without any embarrassment, unchurch every Presbyterian church that ever was constituted and say that those were not true churches. Now brethren, that complicates the whole problem. How do we nurture interchurch communion in the l...

27:54 - 28:57 Read in full sermon

The point: Beware of any approach which simplistically and woodenly ignores the realities of church history.

The charismatic movement's approach of transcending doctrinal differences through shared experience (e.g., speaking in tongues) is used as an example of ignoring historical and theological realities, leading to problematic inter-church 'fellowship' with those holding fundamentally different beliefs.

In other words, the modern charismatic movement, many wings of it say, let's forget the doctrinal barriers that have set up this wall between Rome and Protestantism. And a la David Duplessis say that this experience in the baptism of the Holy Spirit is the God-ordained means of getting over that wall that was erected in the time of the Reformation. And that's the classic position, if we may call something so relatively new, classic, the classic position of some charismatics. And that's why it doesn't bother them at all to advertise their big conferences where Father so-and-so and Monsignor so-...

30:06 - 30:49 Read in full sermon

The point: Do not turn away in unbelieving discouragement and say all of these complications are too much, we can't hope for any inter-Church communion.

The unifying factors of Roman rule, Roman roads, and the Greek language in the apostolic period are contrasted with the modern challenges of numerical, geographical, and cultural expansion, including language barriers, to illustrate the increased complexity of inter-church communion today.

Third introductory principle, qualification is this. The vast expansion of the Church both numerically, geographically and culturally, the vast expansion of the Church both numerically, geographically and culturally has complicated the task of inter-Church communion, has complicated the task of inter-Church communion. The Apostolic period, as you know, was the period of Roman rule. And with it, Roman roads, the universal presence of the Greek language, the pockets of synagogue life growing out of the dispersion, these were tremendously unifying factors which meant that inter-Church communion t...

32:02 - 33:28 Read in full sermon

The point: Do not turn away in unbelieving discouragement and say all of these complications are too much, we can't hope for any inter-Church communion.

Martin shares a personal anecdote of having inter-church communion via telephone with a pastor in Gothenburg, Sweden, to illustrate how modern technology (like the telephone) can facilitate nurturing relationships between distant churches.

Just this morning, I was having inter-Church communion with the assembly in the suburbs of Gothenburg by means of the telephone as Pastor Ritter and I spoke together about concerns relative to the work of God in that place. Wonderful privilege. When Paul had the care of all the churches, he didn't have Ma Bell at his disposal. We now have the telephone.

35:41 - 36:07 Read in full sermon

The point: Do not turn away in unbelieving discouragement and say all of these complications are too much, we can't hope for any inter-Church communion.

The influence of Herbert W. Armstrong and his son through television and radio is used as an example of how technology can propagate error and cultic teachings, making it harder to identify true bodies of Christ and hindering inter-church communion.

We have to say by fair speech and by clever tracts and by convincing persuasive radio programs. Now frankly, I don't know how people can tolerate listening day after day to the elder Armstrong who stands as king over the empire of the cult of Armstrongism. But the younger Armstrong, who's been, as you know, deposed, very convincing, persuasive fellow. Words just pour out of him like bullets out of a machine gun.

36:52 - 37:25 Read in full sermon

In this part of the sermon: Martin presents biblical evidence for inter-church communion, using Acts 9 (Saul's church membership), Acts 15 (Jerusalem Council), and Acts 18 (Paul's travels) as specimen…

The story of Saul (Paul) applying for church membership in Jerusalem after his conversion and apostolic commission is used as a 'beautiful example' of inter-church communion, demonstrating humility and the importance of local church affiliation even for an apostle.

And when he was come to Jerusalem, he assayed, he made a concerted effort to join himself to the disciples. Isn't it interesting? The first thing Paul did when he came to Jerusalem was apply for church membership. Remember now, he had been converted by direct revelation of the ascended Christ, commissioned in the same way.

39:46 - 40:10 Read in full sermon

In this part of the sermon: Martin presents biblical evidence for inter-church communion, using Acts 9 (Saul's church membership), Acts 15 (Jerusalem Council), and Acts 18 (Paul's travels) as specimen…

Paul's oversight of the collection from Gentile churches for the poor saints in Judea (Romans 15, 2 Corinthians 8-9) is presented as a concrete example of 'communion of goods' and practical inter-church compassion, showing that prayer must be accompanied by action.

Yes, it has been their good pleasure, and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, they owe it to them to minister unto them in carnal things. When therefore I have accomplished this, and have sealed to them this fruit, I will go on by you and I know that when I shall come unto you I shall come in the fullness of the blessing of Christ. Here is this communion of goods, this concern that the apostle and his companions have manifested and which is given in great detail in 2 Corinthians 8 and 9, that the churches of the Gentiles should feel a...

46:25 - 47:08 Read in full sermon

In this part of the sermon: Martin presents biblical evidence for inter-church communion, using Acts 9 (Saul's church membership), Acts 15 (Jerusalem Council), and Acts 18 (Paul's travels) as specimen…

Paul's carefulness in handling the benevolence offering, ensuring it was 'honorable in the sight of God and of men' and involving other brethren, illustrates the integrity and wisdom required in practical inter-church communion.

Masterfully tactful so that he didn't put down the church. He didn't appear mercenary. And then he said we're even careful to provide things honorable in the sight of God and of men. He doesn't take the collection and total up the amount on his own.

47:51 - 48:07 Read in full sermon

In this part of the sermon: Martin presents biblical evidence for inter-church communion, using Acts 9 (Saul's church membership), Acts 15 (Jerusalem Council), and Acts 18 (Paul's travels) as specimen…

Paul's commendation of Phoebe, a servant of the church at Cenchrea, to the church at Rome (Romans 16:1-2) is used to illustrate inter-church communion through mutual reception and support of gifted individuals across congregations.

Just turn to chapter 16 of Romans. I commend to you Phoebe our sister who is a servant of the church that is at Sencri. She's a servant of the church at Sencri. I commend her to you.

48:27 - 48:41 Read in full sermon

The point: Avoid a narrow provincialism that is foreign to the whole spirit of the word of God.

Paul's salutation to Prisca and Aquila, noting their esteem among 'all the churches of the Gentiles' (Romans 16:3-4), illustrates the desire for a shared, inter-church consensus of esteem for faithful servants of Christ.

There should be a communion of response to this woman. Her life and her track record are such that the church at Rome should treat her as the other churches treated her. There is a communion you see of response to this individual and her particular gifts for usefulness. Chapter 16 verse 3 Salute Prisca and Aquila my fellow workers in Christ who for my life lay down their own necks unto whom not only I give thanks but also all the churches of the Gentiles.

49:02 - 49:33 Read in full sermon

The point: Avoid a narrow provincialism that is foreign to the whole spirit of the word of God.

Martin quotes John Owen (Volume 16, page 196) to argue that no church is so independent that it can fulfill all its duties without conjunction with other churches, and that a church confining its care only to its own assembly 'cuts itself off from the external communion of the Church Catholic' and is unsafe.

of church, life and activity is patently unbiblical. It is a form of ungodliness. And here I quote Owen Volume 16, page 196 Volume 16, page 196 No church is so independent as that it can always and in all cases observe the duties it owes unto the Lord Jesus Christ and the Church Catholic by all those powers which it is able to act in itself distinctly without conjunction with other churches. And the church that conducts and finds its duty unto the acts of its own assembly cuts itself off from the external communion of the Church Catholic nor will it be safe for any man to commit the conduct of...

53:20 - 54:48 Read in full sermon

The point: Avoid a narrow provincialism that is foreign to the whole spirit of the word of God.

Martin continues to quote Owen (Volume 16, page 196) who states that a church neglecting the edification of the Church Catholic by confining its care to its own members or those who agree in particular practices is 'schismatical,' which Martin applies to the Landmark position and extreme views of separation.

from the principle end of its institution and every principle, opinion or persuasion that inclines any church to confine its care and duty unto its own edification only yea, or of those only which agree with it in some particular practice make it neglective of all due means of the edification of the Church Catholic. Such a church is schismatical. And that's how we regard the landmark position as schismatical. That's how we regard the position that says unless you believe in second or third degree separation we can have no fellowship with you.

54:48 - 55:28 Read in full sermon

The point: Beware of anything that puts us outside the spirit of inter-church communion fostered by church leadership.

Martin uses the example of churches holding to 'second and third degree separation' (refusing fellowship with him for preaching in a PCA church that was formerly part of a liberal denomination) to illustrate the extreme and 'ridiculous' nature of such schismatical positions.

Some of you have come out of circles where they hold this extreme view of separation. It's not only enough that a church be separate from a modernistic church but one of these churches that hold second and third degree separation if they heard that I was going to preach as I am at a Presbyterian church in the suburbs of Washington this fall which up until a year ago or two years ago was a member of the Presbyterian Church USA is now a PCA church which is not shot through with liberalism but at that time it was one of the churches that was seeking to maintain its own local integrity fighting in...

55:28 - 56:44 Read in full sermon

The point: Work the acquisition and assimilation of information into your weekly schedule.

Paul's willingness to hear from the household of Chloe about problems in Corinth is used to illustrate that even an apostle took time to acquire knowledge about other churches, emphasizing that pastors must also prioritize gathering information.

your congregation will have a wholesome interchurch communication communion consciousness and life or whether the assembly in which you serve will be marked by this provincial insulated naval watching narrowness. Now whatever you do in the laying out of your weekly schedule whatever other priorities are there somewhere you must work in the acquisition and assimilation of information and then you must find tactful ways judicious ways to convey that information to your people. This was the New Testament and apostolic method. When those of the household of Chloe came to Paul Paul didn't say look ...

60:45 - 62:14 Read in full sermon

The point: Work the acquisition and assimilation of information into your weekly schedule.

Martin mentions the 'Evangelical Newsletter' as a source of 'choice nuggets' that help nurture inter-church awareness and communion, illustrating a practical way to acquire information.

much of the junk mail that comes across your desk is just that junk mail but it's amazing how many perspectives you can gain by reading books and a lot of it is pure junk but by spending 15 seconds with much of it I get a feel for what's going on in broad evangelicalism. What are the hot items record wise and book wise and what are the in things in terms of seminars and all of the rest and you need to have that awareness so that in your preaching you're conveying accurate information then occasionally there comes some real nuggets that I pass on at prayer meeting regarding the state of the chu...

62:14 - 63:43 Read in full sermon

The point: Make letter writing and telephone calls to communicate concern and goodwill to other churches and brethren.

The analogy is made that one cannot 'lean in a crisis where you haven't developed a relationship in a non-critical framework,' emphasizing the need for ongoing communication of concern and goodwill to build relationships before urgent needs arise.

Just building up that sense of inter-church communion. Then when a crisis comes and you need that brother, you get on the phone and call him up and say, brother, well, who are you? I don't recognize your voice. You see, you can't lean in a crisis where you haven't developed a relationship in a non-critical framework.

66:25 - 66:46 Read in full sermon

The point: If you are too busy for the communication of concern and goodwill, alter the patterns of your life.

The recent crisis with a church in Virginia, where a pastor visited Trinity Baptist, is used as a concrete example of how prior expressions of goodwill and personal contact enabled the congregation to deeply enter into the crisis and offer support.

We've seen that beautifully illustrated in this whole crisis with the church in Virginia that we've recently all been away. You see, it's been the general expressions in the communication of concern and goodwill that set the framework that we could enter in deeply and experimentally into that crisis. The goodwill expressed when the pastor was in our midst a few weeks ago during the intercession and was given opportunity to speak to the congregation so that the name Pastor So-and-so was more than just a name when the crisis came. Here's someone we saw, someone whose voice we heard, someone whos...

66:46 - 67:45 Read in full sermon

The point: Set a specific time in your weekly schedule for letter writing and dictating.

Letter writing is described as a 'dogged, flesh-withering discipline' for most, like 'eating ice cream cones' for a few, to highlight the personal effort required for this form of communication and the need for intentional scheduling.

Very few people I've met delight in writing letters. I've met a few for whom writing letters is like eating ice cream cones. Just love to do it. But for most of us, it is a dogged, flesh-withering discipline.

68:00 - 68:14 Read in full sermon